as Christ himselfe saieth Iohn 17. Ego meipsum sanctifico pro eis I doo sanctifie my selfe for them that is as much to saie as I die for them and doo pacifie the wrath of mine eternall father by the sacrifice of my death FALSIL. The rich man that wore purple and silke and banketted delicatelie was damned Luc. 16. Therefore fine clothes as silke and purple with delicate fare are naught and damned things VERIL. I denie the consequent bicause it is the fallacie of the accident For the rich man was not damned for his purple and silke neither for his delicate fare which indéed are all the good creatures of God and manie good and godlie men haue well vsed the same as Dauid Salomon and others But â—irst he was damned for that he did abuse the â—ame good gifts to wit he put his whole trust and confidence in those things as though they should helpe and deliuer him in the daie of wrath and vengeance Next he was damned for his securitie and the contempt of God and his neighbour whom he did not succour with his riches as he ought to doo therefore he was cast awaie from God and damned according as the holie apostle saieth Iacob 2. Iudicium absque misericordia erit ei qui misericordiam non praestiterit He shall haue iudgement without mercie which sheweth no mercie The same sinnes therefore were reigning in this rich man which God reprooued in the Sodomites saieng Ezech. 6. Peccatum Sodomae superbia saturitas panis prosperitas otium manum pauperi non porrigebant The sinne of Sodome was pride fulnesse of bread prosperitie and idlenesse and they did not reach out their hands to the poore These were the sinnes wherefore the rich glutton was damned and not his riches good clothes and delicate fare which are the great blessings of God and are to be vsed alwaies with thankes giuing without anie offense For thus it is written of riches Benedictio Domini diuites facit Prou. 10. The blessing of the Lord maketh men rich And out of all question if men would followe Christes proposition and rule touching riches where he saieth Primùm quaerite regnum Dei iusticiâ—â— eius First séeke ye the kingdome of God and the righteousnes thereof and then all these other things meaning thereby riches and worldlie blessings shall be giuen vnto vs more easilie and with the lesse trauell bicause it is a small thing in the sight of the Lord to make a poore man rich and a rich man poore FALSIL. The Stoiks argument That thing is good which maketh men good Riches doo not make men good Therefore riches are not good VERIL. First I answer by distinction to the maior A good thing is twofold morall and naturall morall which maketh good things as vertues and a naturall good thing as riches health and honors These doo not make things good yet they are themselues the excellent and good gifts of God which men oftentimes abuse to euill purpose Luc. 16. as did the rich man in the gospell to his owne destruction FALSIL. What is ment in the scripture of God by the bosome of Abraham VERIL. Thereby is ment the gathering togither of them which are graffed into the promise of Abraham into this companie to wit of the holie patriarchs prophets apostles martyrs and saints all they are caried by the angels of God that depart out of this life in â—he true state of faith and saluation bicause â—uch cannot miscarrie as doo commit themâ—elues in sure confidence to the mercifull tuiâ—ion of Christ FALSIL. What is the chéefest thing whereof euerie one ought to be most carefull â—uring all his life time VERIL. Euerie one ought to be most carefull first Matth. 16. how he can be saued in the daie of iudgement before Gods tribunall seate and so to come to euerlasting life next to â—iue according to Gods holie will during our â—ife 1. Pet. 5. whereby we shall receiue an vncorruptible crowne in the end when euerie man shall go to the reaping of that fruit which he hath sowne in this world FALSIL. Are not all people discharged of their sinne Rom. 8. seeing that Christ hath paied the punishment due for them VERIL. None are discharged from the paines which our sinnes deserue Iohn 3. Colos 2. sauing those that take hold vpon Christ and his mercies with a true faith FALSIL. Lazarus is saued Lazarus was a poore man c. Luke 16. Therefore pouertie dooth saue vs and by a consequent other good works also so that we are not iustified and saued by faith onelie VERIL. I denie the consequent for that there is a fallacie in the word according that it is simplie spoken And the euangelist making mention of Lazarus pouertie compriseth therein all his obedience that is to saie his repentance his faith in the promised Messias his deliuerer his patience and other vertues which were testimonies and signes of his faith Rom. 3.4.5 For we are iustified and saued by faith onelie therefore bicause faith taketh handfast on Christ not for anie merit or vertues of ours which are too weake and beggerlie to satisfie the wrath of God expressed in his lawe FALSIL. Luke 14. Wherefore is God the father in the parable ment to be the rich man which had his ghests to supper VERIL. Genesi 2. Bicause God hath made man after his owne image Then next bicause God dooth loue man well being made after his image for Christes sake which tooke vpon him the massie lumpe of our flesh Iohn 14. 1. Cor. 6. And thirdlie bicause man is Templum Dei the temple of God FALSIL. Such things as hinder and let the studie and loue of godlines are euill meet to be refused and reiected Riches power honors and mariage doo hinder and let the studie and loue of godlinesse Luc. 14. as in the parable of the gospell Therefore they are euill and to be refused of Christians VERIL. I denie the consequent bicause riches power honours and mariage doo not hinder and let the studie and loue of godlines onelie of themselues or of their owne nature but by an accident that is to saie through the euill disposition of men which preferre bodilie gifts before heauenlie and eternall gifts The abuse therefore of these things is reprooued and not the things themselues which are the good gifts of God and all the good gifts and creatures of God may be vsed as meat drinke cloth and so foorth yet not for pleasure and vnto riot but for necessitie Matth. 14. and that with thanks giuing alwaies as Christ himselfe giueth vs in example that he neuer brake bread without the giuing of thanks Ephe. 5. And the holie apostle also teacheth vs alwaies to vse Gratiarum actione The giuing of thanks FALSIL. What is the house of God and who are they that are called into it VERIL. The house of God is the number of the elected
we should beléeue to receiue forgiuenes of our sinnes righteousnes and euerlasting life fréelie by faith onelie for Christes sake our mediator Iohn 3. according vnto these words Sic Deus dilexit mundum vt filium suum daret vt omni qui credit in eum non pereat sed vitam habeat aeternam So God loued the world that he gaue his sonne that euery one that beléeueth in him should not perish but haue life euerlasting Also Rom. 5. Omnes qui credunt in eum habent vitam aeternam All that beleeue in him haue euerlasting life And Iustificati fide pacem habemus We are at peace with him being iustified by faith The psalmist saith Psalm 1. Beati omnes qui confidunt in eo Blessed are all they that put their trust in him FALSIL. What is circumcision VERIL. It is the cutting of the foreskin of the priuie member which is called in Latin Praeputium and it was commanded Abraham and his posteritie that they might be admonished by this outward signe chieflie of the promise made vnto Abraham that Messias the promised seed should be borne of his posteritie Next that it should be a signe of encreasing his posteritie as the starres of heauen and the sand of the sea Gen. 22. Thirdlie of giuing the land of Chanaan to his successors that it might be certeinlie knowne in what place the Messias should be borne Gen. 17. teach and die Abraham was ninetie yeere old and nine when the flesh of his foreskin was circumcised and the mankind obseruing this ceremonie did sanctifie their women thereby For the manchild onelie was commanded to be circumcised when he was eight daies old being bond or frée without exception FALSIL. Wherefore should not circumcision be yet vsed among vs that be Christians VERIL. Gala. 5. Because S. Paule dooth saie Quòd si circumcidamini Christus pro vobis frustrà mortuus est If you be circumcised Christ is become but in vaine vnto you For the lawe conteining the ceremonies decrees and commandements Ephes 2. 2. Cor. 3. Act. 15. is abolished by Christ Because the lawe brought no man vnto the perfection of christianitie which the knowledge of Christ requireth generallie of euerie man for that it is said Estote vos perfecti Matt. 5. sicut pater vester coelestis perfectus est Be you perfect euen as your heauenlie father is perfect FALSIL. Why dooth S. Paule call circumcision then the seale of righteousnesse if it bring vs not vnto righteousnesse VERIL. Not because Abraham by this externall signe was iustified before God or pleased God as the Iewes supposed but that by this signe he applied vnto himselfe the promise of GOD of the reconciliation attonement forgiuenes of sins Gen. 22. and the gift of eternall life fréelie for the promised séed vnto him and that he should by this signe confirme his faith For the sacraments are testimonies pledges and tokens of the applieng of the benefits of God vnto vs and confirmation of our faith FALSIL. The lawe forbiddeth vs to touch lepers Leuit. 13. Christ touched a leper Matth. 8. Therefore Christ did not well VERIL. I denie the consequent First because the lawe forbiddeth the touching of lepers to this end not for that it is sinne or euill but that the harme and contagiousnes of the leprosie should not spread it selfe abroad furder among the people Therefore it is lawfull to touch lepers to cure them For morals are to be preferred before ceremonials as the prophet saith Ose 6. Misericordiam volo non sacrificia scientiam Dei volo non holocausta I will haue mercie not sacrifice I will haue the knowledge of God and not burnt sacrifices which saieng comprehendeth both tables whereof the first speaketh of the knowledge of GOD Two tables of commādements and his true worshippings by the meanes whereof we deale with God as in feare faith loue inuocation giuing of thanks and so foorth The second table conteineth the works of mercie or of loue towards our neighbor and so did Christ reason when he cured the man of the dropsie on the sabboth daie Luc. 14. Vos extrahitis pecudes in sabbato ex fosis quanto magis licet in eo sanare hominem You plucke beasts out of the pit on the sabboth daie how much more is it lawfull to cure a man on the sabboth daie Also Christ was not tied vnto this lawe which was ordeined of God for the politike gouernance of the Iewes and Christ was the son of God and therefore as he saith in another place Matth. 12. Luc. 6. Dominus erat sabbati He was Lord of the sabboth Thirdlie the curing of the sicke man so presentlie was the worke of God and the confirming of Christes vocation and calling Therefore Christ was not tied vnto the ceremoniall lawe FALSILOQVVS What is the church visible VERILOQVVS The church visible is a companie of people imbrasing and professing openlie the pure doctrine of the gospell confessing the sonne of God his benefits and reteining of a lawfull and perfect vse of the sacraments of Christ according to this saieng Oues meae vocem meam audiunt Iohn 10. My shéepe doo heare my voice And this church of Christ is but litle contemned subiect to persecution in this world Therefore it is said Luc. 12. Noli timere pusille grex Feare not litle flocke Againe Non multi sapientes secundum carnem 1. Cor. 1. non multi nobiles sed quae contempta ignobilia coram mundo elegit Deus God hath not chosen manie wisemen according to the flesh not manie of high degrée but the despised and foolish things of the world And in another place Iohn 16. In mundo afflictiones habebitis You shall haue trouble in this world and that chieflie before potentates and monarchs FALSIL. How manie monarchies hath there béene in time past VERIL. There hath béene foure monarchies The first was the kingdome of Babylon which continued a thousand yeeres euen vntill the time of Cyrus from the daies of Abraham who liued in the time of Ninus the first king of the Babylonians The second was the kingdome of Persia which continued two hundred yeeres Cyrus was the first gouernor thereof The third was the kingdome of the Graecians which continued three hundred yéeres Alexander Magnus was the first gouernour thereof The fourth and the last monarchie was the empire of Rome which began from Iulius Caesar and continued about foure hundred yeeres vnto Constantinus or Valentianus the later and a monarchie is the rule of one of whome all other doo hold FALSIL. Saint Paule was beheaded at Rome after Christ 37. yeeres by Nero. Good and iust men ought to be well vsed S. Paule was a good and iust man Therfore he ought to haue béene well vsed and not to haue lost his head VERIL. The maior may thus be answered Good and iust men ought to be well vsed but
commandement of dooing repentance is vniuersall and the promises therevnto annexed be likewise vniuersall and includeth all people as Venite ad me omnes Matt. 11. Esaie 53. Come vnto me all yee And againe Delicta omnium nostrum tulit He hath borne all our sinnes Thus haue the seruants of God alwaies wrestled with sin that the pricking thereof should not perse them to death Thus did the woman the Cananite which acknowledged hir selfe vnworthie of Christs benefits obteine grace and mercie by faith and constancie in hir inuocation and praier FALSIL. The diuell dooth miracles and strange works what difference therefore is there betweene true miracles and false VERIL. There is a three double difference The first is taken of the substance oâ— miracles bicause that the diuell truelie cannot imitate or followe the true miracles or the miracles of the church as to raise vp the dead to life againe to let the course of the sun to stop the course of flouds and to make the barren to beare children The second difference may be taken of the accident that is to wit in confirmation of false worshippings and false doctrine as the â—â—racles which were doone among the gentils and papists were doone of the diuell for the confirmation of idolatrie and false worshipping as the inuocation and praier to the dead contrarie to the expresse word of God saieng Thou shalt haue none other gods but me Exod. 20. And this rule is alwaies immutablie to be obserued that we must beléeue no miracle doon contrarie to the expresse word of God Also Deut. 18. Thou shalt not enquire the truth of the dead The third difference is that the miracles in the church doo repell and cast out the diuell whether he will or no Luc. 11. as Christ did cast out the dum diuell and afterward the dum spake the people maruelled the like he did other times also FALSIL. Can the holie and elect people of God fall and léese the Holie-ghost their faith 〈◊〉 grace of God and be damned VERIL. No they cannot for our sauiour Christ hath said Matth. 24. Except those daies of trouble should be shortened no flesh that is no man should be saued but for the sake of the elected those daies shal be shortned And againe False christs and false prophets shall arise and shall giue great signes and wonders insomuch that if it were possible the verie elect should be brought into error By these words it appeareth manifestlie that God in mercifull prouidence will shorten the daies of trouble that shall be towards the end of the world bicause his elected and holie people may not thereby be brought to euerlasting destruction and that it is not possible for them to be so brought into error by false christs and false prophets that they should by error be brought into euerlasting damnation 1. Cor. 10. And S. Paule hath written thus to the Corinthians God is faithfull and will not suffer you to be tempted aboue your power but euen in the midst of the temptation he will make a waie that you may be able to beare it Rom. 8. And againe to the Romans Who will laie any thing to the charge of Gods elect 2. Tim. 2. And againe to Timothie The firme foundation of God standeth stedfastlie hauing this seale God knoweth who be his But least this doctrine should encourage any man to lead a carelesse life the apostle saith in the next sentence Let euerie one that calleth vpon the name of the Lord depart from iniquitie And to the Romans There is no condemnation to them that be in Christ Iesus which walke not after the flesh Eph. 4. And to the Ephesians the apostle saith Gréeue not the holie spirit of GOD in whom you are sealed against the daie of redemption Our care is to liue without sinne according to the exhortation of th'apostle Iohn 1. Ioh. 2. My little babes I write these words to you that you should not sinne but if any man doo sin we haue an aduocate with the father euen Iesus Christ the righteous and he is the propitiation for our sins Gods elected doo sinne as the wise man saith verie often but they rise againe by repentance Prou. 24. The righteous person saith he falleth seuen times and riseth againe but the vngodly fall downe headlong into mischiefe FALSIL. The elect people are alwaies beloued of God therefore they cannot fall VERIL. The elect people are indéed beloued of God and so beloued that nothing can separate them from his loue Rom. 8. As the apostle writeth I am sure that neither death neither life neither angels neither principalities neither powers neither things present nor things to come neither fortitude neither higth neither depth neither any other creature can separate vs from the loue of God which is in Christ Iesus our Lord. But yet they may and doo fall â—s Salomon saith Prou. 24. and being downe they rise againe being lifted vp by that louing Father from whose loue their often and horrible falles cannot separate them For so God loued the world that is Iohn 3. his elect in the world that he gaue his onlie begotten son that all that beleeue in him shuld not perish but haue euerlasting life FALSIL. Tell me what is blasphemie and whether the sinne therof be remissible and pardonable or no VERIL. Blasphemare est maledicere ac malè precari alâ—js per nomen seu inuocationem Dei Blasphemie is a sinne against the Holie-ghost a curssing and reproching commonlie referred vnto the despite of GOD when one knowing and willinglie would adnihilate and make void the power of God and withstand the truth that a man knoweth as the Phariseis reuiled reiected Christ oppugning the truth manifested vnto them by the testimonies of God and attributed the works of Christ to the diuell Matth. 12. Marc. 3. Luc. 11. Exod. 10. and to take vpon him aboue the might of God as Pharao Senacherib and Holophernes did And touching pardon thereof I answer by distinction that they are forgiuen which sinne therein by ignorance and afterward truelie repent them thereof as S. Paule did 1. Tim. 1. which saieth that he was a blasphemer but yet he receiued mercy forgiuenes of his sinne bicause he persecuted the congregation of GOD ignorantlie And this is a generall rule euer inuiolablie to be obserued Venite ad me omnes qui laboratis Matth. 11. Come vnto me all ye that are heauie laden with the burthen of sinne c Vius ego dicit Dominus Eze. 18.33 1. Tim. 2. Rom. 5. As sure as I liue saith the Lord I will not haue the death of a sinner but rather that he should conuert and liue And that God would haue all men to be saued Againe Gratia exuberat super delictum Grace is more aboundant than sinne We must déeme of the will of God according to these saiengs of scripture and promises and not after our owne
people or the church or congregation which is congregated or gathered together vnto repentance and to the knowledge of the truth in Christ first by the prophets next by Iohn the baptist thirdlie by Christ himselfe and his apostles and there are some dailie called into that houshold by the ministers of the church But bicause the Iewes did not obeie the calling of God he reiected and refused them Act. 14. as S. Paule saieth Vobis oportebat primùm loqui sermonem Dei It was meet that the word of God should be first preached vnto you but séeing you put it from you and thinke your selues vnworthie of euerlasting life lo we turne vnto the gentiles Sâ—â— enim nobis praecepit Dominus For so the Loâ—â— commanded vs. Againe the prophet saieth Posui te in lucem gentium Esaie 49. vt sis salus mea vsque 〈◊〉 extremum terrae I haue made thée the light 〈◊〉 the gentiles that thou maist be my health vâ—to to the end of the world FALSIL. Contrition faith and new obedience are the thrée parts of repentance but canst thou make me a seuerall descriptioâ— of these thrée particularlie VERIL. Contrition I can Contrition is thereforâ— a compunction and pricking in our conscience rising and comming of the knowledge of the wrath of God against sinne and wickednesse and a certeine sorrowe for that wâ— haue offended God as the prodigall sonne said to his father when he did acknowledge his sinnes Pater peccaui in coelum coram te Luke 15. non sum dignus vocari filius tuus Father I haue sinned against heauen and against thée and I am no more worthie to be called thy sonne 1. Cor. 5. Colo. 3. Rom. 6.8 Ephe. 4. And S. Paule calleth contrition the mortification or killing of the old man meaning thereby our fleshlie lusts sensualitie and carnall liuing Next Faith faith is the assenting and agréeing to euerie word of God and to his promise of grace made vnto vs in his gospell whereby we haue an assured knowledge of his fatherlie good will towards vs Coloss 2. Hebru 10. through the bloud of Christ and an affiance in the same fatherlie goodnesse towards vs alwaies witnessed in his said gospell for Christes sake onelie and not for anie merit or vertue of ours which we vnprofitable seruants can be able to doo And thirdlie new obedience is described by S. Paule where he saieth New obedience Milita bonam militiam retineto fidem bonam conscientiam 1. Tim. 1. Fight a good fight kéepe the faith and a good conscience that is to saie when we obeie our vocation or calling and commit nothing wickedlie and contrarie to the testimonie of a pure and a good conscience then we shew that new obedience For the performance whereof we haue néed of the presence and aid of the Holie-ghost Iohn 15. in the infirmitie and weakenes of our nature as it is said Sine me nihil potestis facere Without me ye can doo nothing Rom. 8. Phil. 2. Againe Spiritus opem fert infirmitati nostrae The Holie-ghost helpeth our infirmitie Therefore it is God which worketh in vs both the will and also the déed euen of good will whereby we are able to doo such things as may be acceptable in his sight And then this obedience is the fruit and testimonie of a true faith and of our conuersion to God which hath coupled with it alwaies an endeuour of godlie life FALSIL. How manie errors doo the papists vse and teach touching the doctrine of repentance VERIL. They doo vse six errors The first is they hold an opinion and teach that we must haue sufficient contrition Although it be necessarie that we haue some contrition or sorow for the sinnes which we haue committed against God Ioel. 1. as the prophet saith Scindite corda vestra Rent your hearts and not your garments againe Tristitia quae ad poenitentiam est vtilis est The sorrow that causeth repentance is profitable yet contrition is not sufficient to merit or deserue anie goodnesse at Gods hand Their second is they saie that contrition is the merit of reconciliation and forgiuenesse of our sins Which is an horrible contumelie and a reproch against God and a snare of conscience bicause we can neuer know when our contrition is sufficient Therefore we cannot be certeine of the remission of our sinnes and reconciliation with God And this false opinion is a derogation and as it were a diminishing of the death and passion of Christ which is a full equiualent and sufficient price and ransome for the sinnes of all true and faithfull beléeuers 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Their third errour is that they make no mention of faith in the definition of their repentance For thus they describe their repenâ—ance Repentance is to lament our sinnes â—hat be past and not to commit doo againe â—he same lamented sinnes This is an insuffiâ—ient and false definition bicause it is not sufâ—â—cient to acknowledge our sinnes and to be â—orie for the committing of them Genesi 4. Matt. 10.26 as Caine Aâ—hitophel and Iudas was but it is requisite â—hat we flie vnto faith which resteth in the promises of God and susteineth hir selfe therein â—hat she should not despaire in the terrours of â—nne as Peter and the théefe on the crosse did Iohn 21. through their faith rid themselues from the dread and feare of sinne and death Their fourth error is they saie that the numbering of all the offenses which a man dooth knowe and remember is verie necessarie which is the torment of conscience and vnpossible to be doone as the prophet saieth De licta quis intelligit Psalm 18. Who knoweth his sinnes And Ab occultis meis munda me Clense mâ— from my secret sinnes Yet priuate confession is to be reteined first for the vtilitie and profit of priuate communication next 〈◊〉 the reteining of absolution and concord of the church Their fift error is of satisfactions which thâ— haue taught to be works not of dutie or commanded of God And they feine falselie thaâ— satisfactions are the merit of our reconciliatâ—on with God or that God dooth forgiue vs oâ—â— sinnes for these externall rites and outwarâ— workes sake and that eternall punishment are fullie recompensed and satisfied in theâ— Which is a most detestable and wicked opinâ—on For the passion and death of Christ onlâ— is the merit of our reconciliation with Goâ— and is the full debt and price of mans redemâ—tion And Christ saieth Frustrame colunt maâ—datis hominum They worship me in vaine aftâ—â— mens traditions Their sixt error is they teach men that although they be sufficient repentant for their sinnes confessing them vnto almightie God and vse satisfaction or restitution yet they cannot nor ought saie they to be certeine whether they be in the grace and fauour of God or no haue remission of their sinnes and so to become heires of eternall life
vs for his Christes sake Contrition and faith are ioined together in the psalme Psalm 146. where it is said Beneplacitum est Domino super timentes eum in eis quisperant super misericordiam eius The Lord is well pleased with them that doo feare him and in all them that put their trust in his mercie All the scripture dooth preach of the feare of God of contrition and of faith wherevnto are referred as to the chéefe causes of our saluation all the saiengs and examples of the holie scripture Bicause such doo beare Aesops wallet vpon their shoulders into the former part whereof they put other mens faults and be euer tooting and prieng vpon them being still before their eies and into the hinder part they put their owne faults and cast them behind them whereby it commeth to passe that they quicklie forget their owne lewdnesse and yet haue an hundred eies as Argos had to looke vpon other mens actions but are as blind as wants in consideration of their owne dooings FALSIL. Christ saith Matth. 5. It was said vnto men of the old time Thou shalt not kill Therefore it was not spoken vnto vs. VERIL. The fallacie lieth in equiuocation that is in diuerse significations to one word or matter Christ dooth not signifie here anie certeine time or age of men but the order course or sequele of time to wit the morall lawe was published or recited by Moses vnto the Israelites by the expresse voice of God which lawe was first graffed in the minds of men and afterwards obscured againe wherefore it was often repeated Therefore the morall lawe Exod. 20. or the lawe of the ten commandements dooth obligate and bind all men of what time or estate so euer they be either to obedience or to abide the punishment that is due for their disobedience Bicause that law is the eternall and the vnmooueable rule of the wisedome and righteousnesse of God wherevnto he will haue all men to be conformable and obedient FALSIL. Rom. 6. Paule saieth Ye are not vnder the lawe but vnder grace Therefore we are not bound to the lawe VERIL. I denie the consequent bicause the fallacie lieth in the figure of his Species For the apostle signifieth by not to be vnder the lawe not to be vnder the condemnation of the lawe but to be deliuered by Christ from the cursse of the lawe vnto the obedience whereof or to the punishment all people are bound according to this saieng Deut. 37. Maledictus omnis qui non manserit in omnibus his quae scripta sunt in libro legis vt faciat ea Curssed be euerie one that abideth not in all those things that be written in the booke of the lawe to doo them FALSIL. It is a rule among the lawyers that no man ought to be punished for his thoughts Affections are naturall motions as gladnesse sorrowe desire wrath hope and feare Therefore wrath and such other affections are no sinnes and ought not to be punished VERIL. I answer by distinction The lawyers meane as touching politicall or worldlie iudgements which doo onelie punish externall and outward offenses but God dooth punish also our inward thoughts for it is written Deus est scrutator cordium Psalm 7. God is the searcher of our hearts And S. Paule saieth Non solùm morte digni sunt Rom. 1. qui faciunt peccata sed etiam qui facientibus consentiunt They are not onelie worthie of death which doo euill but they also which doo agrée and consent to them that doo euill Againe Rom. 7. Nesciuissem concupiscentiam esse peccatum nisi lex dixisset Non concupisces I had not knowne that concupiscence was sinne except that the lawe had said vnto me Thou shalt not couet nor vse concupiscence FALSIL. Wherefore and to what vse doo we receiue the Lords supper VERIL. Bicause Christ commandeth vs so to doo Luc. 22. 1. Cor. 11. and also for a thankefull and continuall remembrance of Christes death and of the diuerse benefits that all mankind receiueth thereby and the faithfull doo take eate and drinke the Lords supper after a heauenlie and spirituall sort but yet verelie and indéed therefore we are therewith fed to euerlasting life It is enough once to be baptised as once to be borne into this world But as we néed in this world often times to be fed and nourished so the Lords supper must be often times receiued FALSILOQVVS The Stoiks opinion of putting awaie of affections is foolish and vnpossible Matth. 5. Christ willeth vs to put awaie affections as wrath and such other like Therefore the opinion of Christ of putting awaie wrath agréeth with the Stoiks and is vnpossible VERILOQVVS I answer by distinction The Stoiks which affirme that no gréefe or affection can happen vnto a wise man doo command vs vtterlie to take awaie from mans nature all affections yea though they be ordinarie and good as naturall loue towards our wiues children and freends Matt. 22. Luke 10. which is not onelie vnpossible but also wicked bicause God saieth Diliges proximum tuum sicut te ipsum Thou shalt loue thy neighbour as thy selfe And the apostle saith Ephe. 5. Vni diligite vxores vestras Ye husbands loue your wiues And Christ dooth not bid vs vtterlie to take awaie out of our nature all affections but onelie those which be inordinate as priuate wrath or hatred But Christ commandeth vs to guide and augment our ordinarie affections as our loue towards our wiues and children that they may be also conformable vnto the lawe of God So then all wrath is not forbidden for that it is said Irascimini nolite peccare Be angrie and sinne not FALSIL. Of how manie sorts are the promises of God VERIL. They are of two sorts the promise of grace and the promise of corporall benefits and goodnesse The promise of grace is the reconciliation forgiuenesse of sinnes righteousnesse and eternall life which is promised and giuen fréelie to all them that truelie repent gladlie heare the voice of the gospell and beleeue on the sonne of God our mediator and redéemer as it is witnessed in the first promise made in paradise Semen mulieris conteret caput serpentis Gene. 3. The séed of the woman shall bruse the head of the serpent And Christ saieth Num. 21. As Moses lifted vp the serpent in the wildernesse so must the sonne of man be lifted vp Iohn 3. Vt omnis qui credit in eum non pereat sed vitam habeat aeternam To the end that all that beleeue in him should not perish but haue life euerlasting And his promises of corporall goodnesse are the collecting and gathering together of his church out of mankind and the preseruing of the same in the which he would be knowne and glorified howbeit it is oftentimes a small companie as it is said Grex meus pusillus grex My flocke is a little flocke oppressed
fruit and benefit of their repentance FALSIL. Christ saith Matt. 20. To sit at my right hand or at my left is not mine to giue Therefore Christ is not omnipotent VERIL. The fallacie lieth in the consequent and we must answer herein by distinction First it is not Christes to giue this according to the time of his ministerie and humilitie Next it was not his to giue vnto Iames the lesse and his brother Iohn for the prerogatiue of their kindred supposing themselues to be Christes cousens bicause their mother Solome was Iosephs sister and therefore they were high-minded and would haue a principalitie before the rest of the apostles in the kingdome of Christ Further Christ speaketh not in this place of his diuine power wherein he is equall with his father and worketh all things as his father dooth for the euangelist saith Iohn 5. Pater meus ad hoc vsque tempus operatur ego operor My father worketh euen vnto this time and I worke also And as the father raiseth vp the dead and quickeneth them Sic filius quos vult viuificat So the sonne also quickeneth such as listeth him Iohn 10. saieng Ego do eis vitam aeternam I giue them eternall life Neque rapiet eos quisquam de manu mea And no man shall take them out of my hand FALSIL. Luke 7. Christ said to Marie Magdalen that hir sinnes were forgiuen hir bicause she loued much Therefore hir sinnes were forgiuen hir for hir loues sake VERIL. I denie the consequent bicause the figure Synecdoche is here vsed which is as much to saie as a part for the whole or the whole for a part for vnder the name of loue is conteined our whole conuersion and turning to God And Christ saieth afterward Fides tua saluam te fecit Thy faith hath made thée safe Also there is a double absolution the first is of our owne conscience before God which commeth onelie by our stedfast faith in Christ our mediatour The other absolution must be doone before the congregation where there must be declared the testimonies of true conuersion or repentance as Christ alledged and commended before the Pharisie and other his ghests the works of this conuertant Marie Luke 7. Therefore loue is the effect or the fruit of the remission of our sinnes and not the merit or the cause efficient FALSIL. Christ commended the false steward Luk. 16. The same steward was a théefe Therefore he commended a theefe VERIL. I denie the consequent bicause the fallacie lieth in the accident For he dooth not commend the Species that is the theft but the Genus that is the prouidence of the steward which he would haue euerie man to followe but in a contrarie matter to wit in the procuring and getting of eternall aids and helps vnto euerlasting life which men in the church that are called to the knowledge of the gospell doo more neglect than worldlie men which are out of the church doo these temporall goods For worldlie goods and temporall blessings which are séene tasted and perceiued with our outward senses bicause they are externall doo more mightilie mooue vs than heauenlie things which are onelie seene with the eie of faith being verie blind and dimme in carnall and worldlie minded men as the scripture saith ◠Cor. 2. Animalis homo non percipit ea quae spiritus Dei sunt A worldlie man perceiueth not the things which belong vnto the spirit of God FALSIL. Luke 16. Christ saith that the poore doo receiue their benefactors into euerlasting tabernacles Therefore saints shall receiue vs into euerlasting life and not Christ Also almesdéeds and good works shall merit and deserue eternall life FALSIL. I denie the consequent bicause Christ in this spéech vseth the figure Synecdoche which is a part for the whole or the whole for a part and therein he compriseth both himselfe and his saints Iohn 14.1 Coloss 3. For Christ receiueth them as the true authour and onelie giuer of eternall life But the saints or the congregation of Christ are as witnesses of our beneficence or liberalitie towards them whereby we haue declared our liuelie faith and they also praie together with vs in this world for vs for our parents for the politike gouernance and for all such as giue enterteinment to the afflicted members of Christ And God doth blesse and prosper both priuatlie and publikelie for the liberalitie extended to his church as the kingdome of Assyria fared the better Dan. 1. for that Daniel was well vsed there And all the land of Aegypt sped the better likewise for the fauour and courtesie that king Pharao shewed vnto Ioseph the sonne of Iacob and Rachael Ge. 3. 41. when he was in his countrie Therefore both Christ and his saints must néeds be comprised in both members of this sentence as Facite vobis amicos Make you fréends that is Christ and his congregation Vt recipiant vos That they receiue you that is that Christ both the authour and giuer and his saints the witnesses of your good works into euerlasting habitations And the apostle dooth sufficientlie testifie that good works cannot merit or deserue eternall life where he saith Vita aeterna est donum Dei Rom. 6. Eternall life is the gift of God so that there can be no deseruing in vs. We are saued by grace through faith and that not of our selues bicause Dei donum est Ephes 2. non ex operibus ne quis glorietur It is the gift of God and not of works least anie should boast of their works Thus now we plainelie sée how much the iusticiarie papists or rather Sadduces mistake this place which draw the words of Christ euen as it were by the haire of the head to prooue the valor of their works which they saie they haue of supererogation to wit such works as doo not onelie suffice to saue themselues but also their freends and such other as it shall please them to saue But note euer by the waie that they saue none without monie receiuing mens gold and returning them chaffe backe againe a verie bad exchange FALSIL. Againe the aduersarie reasoneth thus Christ said vnto the lawyer reciting the summe of the lawe Luke 10. consisting in the loue of God and of our neighbour Hoc fac viues Doo this and thou shalt liue Therefore eternall life is giuen vs for our works sake or for the fulfilling of the lawe VERIL. I denie the consequent bicause there is no man liuing for the corruption of our nature able perfectlie to fulfill the lawe of God which requireth of vs the full whole and perfect obedience of all our power strength And Christ saieng to the lawyer Hoc fac viues Doo this and thou shalt liue beateth downe his pride which had not fulfilled the lawe though he affirmed the contrarie for he was guiltie of transgressing both the tables of Gods commandements as all men